Articles

Artistic work in Aotearoa has long been underpaid and undervalued. In this paper, we examine policy statements made by the New Zealand government from September 2017 until November 2020 about the nature and value of artistic work. Early statements appear to challenge the economization of the arts, and to suggest alternative ways the arts might be valued, including for their inherent connection to well-being and social justice. However, rather than moving the arts away from commercial imperatives, we argue that government initiatives have been implicitly equipping artists and arts organizations to deliver their own economization.

This paper develops a diverse economies account of fish ‘waste’ that revalues it as ‘surplus’. We examine ‘Kai Ika’, a community marine conservation experiment in Tāmaki Makaurau (Auckland), Aotearoa New Zealand. Kai Ika rescues fish heads, frames and offal that were previously ‘going to waste’ and redistributes them to fish eaters who would otherwise struggle to access these foods. It involves fishers and community sector and Indigenous actors in an initiative that converts would-be waste into surplus. We examine the case as a diverse economic project that nourishes humans, enhances respect for fish as living beings, and potentially conserves marine resources in the face of global-to-local fisheries depletion.

Eka Nari Sanghathan (ENS), an Indigenous single women farmer's collective in Odisha, India and Norco Dairy in regional NSW, Australia are cooperatives undertaking collective action to ‘survive well’, securing agrarian livelihoods in the face of climate change. Striking differences in affluence and poverty separate these place-based cooperatives while other things connect them: an Earth unsettled by climate change and extractivist/capitalist interventions. Both cooperatives transform place in practice by engaging similar survival strategies and non-exploitative forms of cooperation.

This paper questions a widespread narrative that presents cooperative initiatives as mainly unsuccessful in postsocialist contexts. Taking the example of cooperative promotion in Kyrgyzstan after its independence from the Soviet Union, it highlights how this narrative is part of a broader hegemonic discourse on development and on the economy. The paper advances an alternative, postcapitalist, reading of cooperatives and cooperation in Kyrgyzstan and postsocialist contexts more in general. 

This paper brings together two streams of literature which rarely enter into conversation: diverse economies scholarship and critical readings of postsocialism. Mobilising the cases of food self-provisioning (FSP) in Czechia and agricultural cooperatives in Kyrgyzstan as an empirical basis for our reflections, we pursue a two-fold aim. Firstly, we call for attention to the postsocialist East as fertile ground for the study of diverse economies. Secondly, we offer a postcapitalist reading of postsocialism as embedded and emancipated theorising, arguing that diverse economies thinking can support novel representations of this geopolitical area and open space to appreciate economic diversity on the ground.

This paper is a response to growing excitement about arts-engaged research in geography. More and more geographers are practicing participatory arts projects to co-investigate pressing issues with communities. However, there are a lack of reflexive discussions about the limits of this work within the confines of the neoliberal and colonial university pressuring researchers to produce 4-star work that makes an impact, or measurable change. Here I add criticality to our understanding of the pitfalls and potential of arts-based analyses. I reflect on interviews with women, queer, non-binary and trans artists who I met during my time as a post-doctoral researcher in Glasgow.

The Urban Wellbeing project team developed their ideas in this piece on wellbeing-led governance frameworks and transformative Indigenous tools. In this paper we position our research project in a wider global context.

This essay explores the potential of solidarity economy (SE) as theory, practice, and movement, to engender an ontological politics to create and sustain other worlds that can resolve the existential crises of ecological destruction and historic inequalities. We argue that such a politics is necessary to go beyond the world as it is and exceed the dictates of a dominant modernity—capitalism, white supremacy, patriarchy -- that positions itself as the only singular reality -- or One World World (Law 2011). What is needed are alternatives to development in contrast to alternative developments.

In this piece based on Huong's PhD fieldwork, we think about what a diverse economies and more-than-human approach might offer our thinking on climate change adaptation in Vietnam. While a lot of climate change adaptation interventions have been remodelled modernist development projects reminiscent of the green revolution, we deliberately seek out some of the embodied and local strategies that farmers are using to pay attention and adapt to a changing climate.

An(other) world is already existing and present across place. Capitalist-style economic development occurs within and alongside multiple ways of knowing and creating ‘livable worlds.’ Moreover, as part of the multiple ontologies and epistemologies of what it means to live well together, people practice various forms of economic exchanges. In this paper, I examine how the performance of solidarity in the exchange of coffee assists with rethinking development and what it means to build dignified livelihoods and livable worlds. By decentering capitalism and considering multiple forms of economic exchange, such as those built through solidarity networks, I argue that not only is ‘another world possible,’ but that it is present and in the continuous and messy process of becoming.

In 2020, the novel coronavirus (COVID-19) disrupted life around the globe. In the United States, governors issued state of emergency orders and mandated shelter-in-place and social distancing measures. While these measures are important, they ignore the nuances of risk for vulnerable groups, such as older adults. Moreover, social distancing measures made more visible the reality that many patients in care homes often die in isolation. In this commentary, we argue that a rethinking of later-life care is necessary and to understand this need, that critical geographers should expand on how we evaluate care. Here we start from a space of radical care ethics to examine the emotional experience of place and the role it should play in how we think about later-life care.

Here we reflect on diverse economies scholarship following Gibson-Graham’s call to adopt performative practices for other worlds. Urging scholars to move from paranoia to possibility through weak theory methodology, their call provided momentum for work on economic difference that sustained critiques of capitalocentrism launched in 1996. In this clarion call to read for difference and possibility, a diverse economies framing facilitated a wholesale rejection of strong theory and paranoia. As a subdiscipline in the making, diverse economies scholars are challenged and critiqued as we seek to develop the framework and apply it to economic activities that exist within, alongside, and outside capitalism.

This paper is a set of reflections from researchers in the Center for Sustainable Communities, University of Canberra, drawing out emerging lessons from the process of re-configuring research methods during COVID-19. The pandemic has presented new spaces of negotiation, struggle, and interdependence within research projects and research teams. It has left researchers often uncertain about how to do their work effectively. At the same time, it has opened up opportunities to re-think how researchers undertake the work of research. In this paper we reflect on several current research programs that have had to undergo rapid design shifts to adjust to new conditions under COVID-19.

The processes of subjectivation within a cooperative of workers in the City of Rosario, Argentina, are analyzed and interpreted in relation to literature in the fields of philosophy, economic geography, ethnographies and sociolinguistics. This text has been written by a team of 8 people (two collaborative researchers and six workers researchers). 

There is burgeoning interest in the role of infrastructures as performative socio-technical systems that shape urban life. In this paper, we make visible an often-hidden and diverse infrastructure of care, the Community Food Provisioning Initiative (CFPI) sector. We discuss CFPIs as often hidden, yet vital infrastructures of care. Drawing on research on the CFPI sector in Sydney, Australia, we attend to the diverse ways in which CFPIs are governed, the materialities that constitute them and the diverse economic practices that support them.

This paper presents three stories of communities in the Philippines. Each story reveals how local people and environments, in their own unique way, negotiate collective well-being in the face of climate uncertainty.

This article critically assesses Western views on the social economy against everyday realities in rural northern Cambodia. Three enterprises with different characteristics were selected, giving insight into a social business providing family planning services, cooperativism and post-capitalist possibilities represented by a women-run agricultural and savings cooperative, and the reasoning of an Indigenous community that relies heavily on the forest. It draws conclusions about the direction of the rural social economy in Cambodia, giving insights of value to the designers of programs or projects to support social enterprise working within international development agencies and non-government organisations.

Abstract: The rapid expansion of urban development in Asia over the last 50 years has seen a rise in demand for building materials. From large construction companies to squatter settlers seeking to improve their housing, concrete is the building material of choice. In the Philippines there is plentiful supply of the limestone and aggregate (sand and gravel) required for concrete production. Alongside the large quarries owned by major corporations are small, often illegal quarries, supplying aggregate to the construction industry. In these shadow places informal miners scratch out a precarious livelihood. They are members of a vast artisanal and small-scale mining (ASM) workforce that is global in extent.

On 29 July 2003, thousands of unemployed farmworkers and their families who had been evicted from coffee estates in the province of Matagalpa, Nicaragua, joined a peaceful march. “The March of the Hungry,” as they named their public demonstration, was not hyperbole. In 2001, global coffee prices had plummeted to record lows, leaving millions of rural people without sufficient income or resources to survive. In Nicaragua, this crisis impacted some 100,000 people, most intensely, landless farmworkers. Unable to remain on plantations foreclosed upon by banks and unwilling to illegally squat, evicted farmworkers in Matagalpa built makeshift economic refugee camps which housed an estimated seven thousand people by 2003.

This paper stages an encounter between Relational Poverty Theory (RPT) and the solidarity economy movement. RPT understands poverty as the dynamic product of economic exploitation, political exclusion and cultural marginalization. The solidarity economy movement can be seen as a transformative political response to these dynamics aiming to replace exploitation with cooperation, exclusion with participation and marginalisation with practices of inclusion. Globally, more than sixty solidarity economy movements are coordinating efforts, developing associative relations between cooperative economic institutions, social justice movements, and one another. While these developments are encouraging, many practitioners are concerned about the movement's future.

This commentary reflects on the shifts in my personal and political lifeworld across time and space by sharing a story of changing awareness about ‘life-in-common’ in the Australian landscape; a landscape that is marked by historical, ecological and resource struggle and injustice. My commentary takes up the rethinking of differential belonging and ‘life-in-common’ as part of the search for alternatives to capitalism and a way to overcome socioecological crises which pays attention to the deep connections of nature and culture. I reflect on life-in-common as an Australian white settler feminist political ecologist wishing to understand how to address the erasures and violence that mark the Australian landscape.

When financial resources are scarce and uncertain, youth performance organisations find ways to ‘hold it together’: to carry on no matter what. Engaging critically with theories of organisational resilience, this article examines how two youth performance companies in Auckland experience and respond to a precarious funding environment. The local policy and funding context compels organisations to ‘shape up’; to become more effective in the competitive system. Within this environment, however, the promise of sustainability remains ever-elusive. An alternative response, then, is found in the different ways organisations experiment with localised, culturally responsive community and solidarity economies.

This article uses kindness as a lens through which to analyse examples of giving to and through the arts in Aotearoa during the first year of COVID-19. We consider whether the exceptional conditions created by COVID-19 caused reconsideration of the way the arts look after society and why and how societies need to look after the arts. We do so by critically examining state and private giving to the arts in Aotearoa New Zealand, from March 2020-March 2021, alongside large- and small-scale artistic gestures of giving. It appears that a ‘kinder’ economy for the arts emerged during this time.

Background

This paper synthesises findings from two research projects with organisations involved in arts for youth well-being. Since 2017, Aotearoa New Zealand’s government has recognised the importance of the arts for well-being. However, the sector in Aotearoa has historically lacked recognition and support and this paper identifies a number of challenges that remain entrenched in the funding system.

Methods

Study One used an online survey to understand the approaches, aspirations and challenges of 19 organisations involved in youth arts for well-being. Study Two used ethnographic methods with three youth arts organisations to explore their experiences of the funding and policy context.

Using diverse economies and relational poverty insights, we examine the place-making practices of the cooperatively owned and democratically structured financial institutions – credit unions. In the U.S., they represent the rarely recognized but widely spread local banking systems that prioritize interests of communities over profit-maximization for outside investors. Their mission to a large degree aligns with anti-poverty and anti-racist social justice struggles and with the ethics of “solidarity” economy, a growing international movement. Our research begins a geographic inquiry into distinct non-capitalist place-making practices of credit unions while also acknowledging that they are a heterogeneous group themselves.

This study contributes to research proposing the ethics of care framework as a way of imagining a food system that cares for Others. We expand this exploration to the everyday practice of home gardening and the related social relationships and material flows. This area complements current scholarship, which mostly focuses on food-related care as a form of activism driven by intentionality and knowledge about the effects of consumption choices.

This paper considers how and to what ends commoning practices can take shape in direct response to the spectres and/or realities of eroding resources (we focus especially on public resources) within iterations of what we term “salvage commoning”. We show how, in such contexts, commoning practices may potentially alleviate but also potentially (re)produce inequities, exclusions, and resource retractions. To illustrate, we draw upon two examples: parent‐teacher organisations in Washington, DC, and block associations in New York City. In both instances, people have cooperatively built new relations, coordinated voluntary labour, and stewarded resources in connection with specific commons (public schools and urban spaces) threatened by disinvestment and crisis.

The breast/chestfeeding body is a site of intense politics and power relations in the United States. Hardly a week passes without an incident in the news of a person being publically shamed, or unlawfully asked to change their behavior while using their body to feed their infant in public. Lactating bodies are deemed out-of-place. Simultaneously, birth-parents are judged on their infant feeding practices, with those who do not nurse cast outside of the biologically deterministic ‘good mother’ role. This framing causes the nursing or not-nursing body to become a site of debate. These takes, which point to governance, surveillance, and sexualization of bodies are limiting and have brought these debates to an impasse.